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Thera 3.4: Dhaniya
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(173):Dhaniya Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter III. three Verses =173. Dhaniya= Reborn in this Buddha-age at Rājagaha in a potter's family and named Dhaniya, he practised the potter's craft. It was at his house that the Lord(Buddha) taught Pukkusāti the noble the Sutta of the System of Elements.1 Dhaniya, hearing of Pukkusāti dying as an arahant(enlightened) very night, thought: 'Mighty to guide verily is the Buddha-sāsana, in which a single night suffices to release a man from the sorrows of rebirth!' So he entered the Monk’s order. But he continued to occupy himself with making tiles for roofs.2 Rebuked for making a clay hut by the Exalted One(Buddha), he took up his abode in a bhikkhu's lodging, and there won arahantship(enlightenment). Thereafter, on the occasion of addressing bhikkhus(monks) who, as self-mortifying, held themselves superior to others, he declared anna(attainment) thus: ---- 228 Sukhañce 30 jīvituɱ icche sāmaññasmiɱ apekkhavā,|| Saŋghikaɱ nātimaññeyya cīvaraɱ pānabhojanaɱ.|| || 229 Sukhañce jīvituɱ icche sāmaññasmiɱ apekkhavā,|| Ahi musikasobbhaɱ va sevetha sayanāsanaɱ.|| || 230 Sukhañce jīvituɱ icche sāmaññasmiɱ apekkhavā,|| Itarītarena tusseyya ekadhammañca bhāvayeti.|| || ---- 228 If one in the monk's discipline Take thought how he may live in happy comfort, Let him not scorn the monk's uniform, Nor hold in disrespect its food and drink. 229 If one in the monk's discipline Take thought how he may live in happy comfort, Let him frequent a shelter like the living Of watersnake or mouse bare.3 230 If one in the monk's discipline Take thought how he may live in happy comfort, Let him be glad Whatever the day may bring,4 And let him be intent on one main thing.5 ---- 1 'Dhātu-vibhanga-sutta,' Majjh. Nik., iii. 237 ff., where the potter's name is not mentioned. Cf. above XCVII., and my Buddhism, 1912 2 Dhaniya's skill in brick-making: clay-work red as the indigopaka (cf. verse 13), and giving a bell like sound when tapped, is described, in this connection, in Vinaya, iii. 41 f. 3 Commentary: 'the hole of the moment, where he can go in and out at will.' 4 Lit., glad at one thing or another. 5 I.e., let him be in earnest (Commentary) whatever be the eka-dhammaɱ of his study. ---- =3.4 173 Commentary on the stanza of Dhaniyatthera= The stanza starting with Sukhañce jīvituṃ icche constitutes that of the venerable Thera Dhaniya. What is the origin? This one also having done devoted deeds of service toward former Buddhas, accumulating acts of merit in this and that existence, was reborn in a family home, at the time of the Blessed One Sikhī; on having attained the age of intelligence, he, one day, happened to have seen the Master, became pious-minded and made reverential offering of reed-garland (naḷamālā) to Him. On account of that act of merit, he wandered about his rounds of repeated rebirhts among divine and human beings, and was reborn in the family of a pot-maker, in Rājagaha when this Buddha arose; having gained the name Dhaniya, he, on having come of age, earned his living with the work of pot-making. On that occasion, the Master, having become seated in the hall of the pot-maker, taught the Chadhātuvibhaṅga sutta to the young man (kulaputta), Pukkusāti. On having heard that teaching, he became one who had done his duty (to become an Arahant). Dhaniya, having heard of the state of his having entered parinibbāna, aptly gained pious faith, saying to himself: “Indeed, the dispensation of Buddha is profitable (niyyānika), in that one is able to get oneself free from the painful misery (dukkha) of circle of repeated rebirths (vaṭṭa) just by being familiar with it (paricaya) for a single night,” become a monk, and was dwelling being always engaged (anuyutto) in adorning his residential cottage (juṭi), was reproached (garahito) due to thus making his cottage (kuṭi), by the Blessed One, and (later) dwelling in a monastery belonging to the clergy (saṃghika), he increasingly developed spiritual insight (vipassanā) and attained Arahantship. Hence, has it been said in the Apadāna.- “I saw the gold-complexioned self- awakened Buddha, the leader of the world, the worthy recipient of sacrificial offerings going over the top of the wood. Having collected a garland of read, I presently (tāvade) came out, and I met there the self-awakened Buddha, free from cankers as He had crossed over the flood (oghatiṇṇa). Pious-minded and good-hearted, I made my reverential offering of reed garland to the great Hero, the worthy recipient of dedicated donations, the sympathiser of the world. It was thirtyone aeons (kappa) ago that I specially made my garland offering; I do not remember any evil existence; this is the fruitful result of my making reverential offering of Buddha. My depravity had been burnt. … Buddha’s instruction had been carried out.” On having, haowever attained Arahantship, he spoke three stanzas in order to reveal his Arahantship (aññā) by way of (mukhena) giving advice to those monks, who, having exalted themselves by their concentration (samādhāna) in austerity (dhutaṅga), slighted (avajānanti) the other monks enjoying (sādiyante) the meal meant for the clergy.(Saṅghabjatta) etc. 228. “If one desires to live happily, Longing for (apekkhavā) monkhood (sāmañña), one should not minimise any such thing connected with the Order as robe, drink and food. 229. “If one wants to live happily, longing for the life of a monk, one should make use of his monastery similar to what one would behave towards a hole of a snake or a rat. 230. “If one wishes to live in happiness and long for the life of a monk, one should be content with this or that; one should cultivate the single truth (dhamma). There, sukhañ ce jīvituṃ icche, sāmaññasmiṃ apekkhavā means: if one desires to live, should one be desirous of the happiness of monkhood, after having forsaken (pahāya) impropriety (anesanaṃ), having become full of longing for the condition of a monk, and keen respect (tibbagāravo) for disciplined conduct (sikkhāya); thus, is the meaning. Saṃghikaṃ nātimaññeyya, cīvaraṃ pānabhojanaṃ means: one should not minimise the robe and food brought from the Order of monks; the gain that arises to the Order of monks, is, namely, an all-round pure product; thus, to one who wears and eat (paribhuuñjantassa) them (taṃ) the happiness of monkhood has but reached his hand owing to the springing up (sambhava) of the all-round purity of livelihood; thus, is the significance. Ahimūsikasobbhaṃ vā means: a hole dug up by a rat resembling a snake; sevetha means: one should serve the monastery. According as a snake, without making its own abode (āsaya) by itself, having dwelt in the shelter made either by a mouse or by any other creature takes its departure wherever it likes (yena Kāmaṃ), but in the self-same manner, a monk, without incurring self depravity personally because of a monastery, having dwelt here, there and anywhere, should take his departure; thus, is the meaning. Now, in order to show thus: “There is monkhood’s happiness by but being contented according as one’s gain of recluse’s requistes, said and unsaid as well; not in any other manner, he said thus: “Itarītarena tusseyya.” One should be contented with requisite according as gained somehow or other, whether inferior or superior; thus, is the meaning. Ekadhammaṃ means the condition of diligence; indeed, to one who is being engaged in it, all faultless mundane bliss and transcendental happiness have but reached his hands. Therefore the Blessed One said thus: “Appamatto hi jhāyanto, pappoti vipulaṃ sukhaṃ (indeed, a diligent person, entering upon jhāna attains bountiful happiness).” The Commentary on the stanza of the Thera Dhaniya is complete. ----